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 appears, oddly enough, that the harmonic principle can adopt wholesale, and even expand, one of the “Rights of Man” as formulated in 1789—“Social distinctions can only be founded upon common utility.” If it is really just that A should be superior to B in wealth or power or position, it is only because when the good of all concerned is considered, among whom B is one, it turns out that there is a net gain in the arrangement as compared with any alternative that we can devise.

If we turn from equality to liberty, the general lines of argument have already been indicated, and the discussion of difficulties in detail must be left for the next chapter. It need only be repeated here that on the harmonic principle the fundamental importance of liberty rests on the nature of the “good” itself, and that whether we are thinking of the good of society or the good of the individual. The good is something attained by the development of the basal factors of personality, a development proceeding by the widening of ideas, the awakening of the imagination, the play of affection and passion, the strengthening and extension of rational control. As it is the